Imatges de pàgina
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Bois, the first Greek scholar of" The husband is the head of the

the age.

Bilson, Harding, &c.

wife."

Verse 24, "So also let their

Again, verse 25, "Husbands, love your wives."

What a disastrous reference! A wife in our version is also "veuerable." In the Roman Catholic,

she is "lovely."

Is it "abominable" to translate yuvn, wife? Then does the Church of Rome suffer justly, but cruelly, from her champion.

Mr. FRENCH.--[Contemptuously.] Pshaw! I admit it!-Moving vexatiously.]

I now hold in my hand testi-wives be to their husbands." monies from Dissenters and from Churchmen, and from one Roman Catholic (Dr. Geddes), all commendatory of our version, as one of the noblest versions of any age, and a monument of faithfulness and learning; and even Dr. Doyle stated, that "with all its faults and errors, it was a noble version." But to show you how my antagonist deals with the word of God, he told you that Luther, and (he added) consequently Protestants after him, in St. Paul's first Epistle to the Rev. J. CUMMING.-Oh! I will Corinthians, chap. ix. ver. 5, had make you admit a few more speci translated it thus, "Have we not mens presently. [Laughter.] Now, power to lead about a sister, a wife, mark-[turning to the audience as the other apostles?" In the what I say. Do not go away with Douay version it is, "woman and a wrong impression? He has comsister;" and you will recollect he plained that we have translated yurg contended that we had notoriously by wife, instead of woman. L and abominably translated the word therefore, go to the production of yuvn, by" wife," instead of woman. his own translators, and I find that What will you think of my oppo- in one chapter, in the course of nent's ignorance or honesty, when seven successive texts, they transI tell you that in his own Bible the late it wife, and not woman. I same word is seven times translated ask, then, Who are to be saddled WIFE in one chapter? with the epithets "abominable" Mr. FRENCH.-[Aloud.] Where?"mistranslation," after such unfair Rev. J. CUMMING.-In the Douay and disingenuous exhibitions as Bible. these? In the next place, you will remember he quoted Jeremiah, xvii. 9 "The heart is deceitful above all things, and desperately wicked;" and he complained most bitterly of this (the Protestant) translation. Now, I have minutely examined the original, and here I My opponent must either read give it to you. I have referred to more, or speak less at random. The the Hebrew word, and the lexicon very same word, you observe, which of Gesenius; and though I am not we have in our version so abomin- a splendid Hebrew scholar, yet I nably "translated wife, is so trans- can refer to it with the aid of a lated in his own Scriptures; but lexicon very well. Now, the translait is not "abominable" when the tion which Gesenius gives under the Church of Rome does it. Again, Hebrew words" to be dangerously we have it, (Ephes. v. 23; Douay), | sick, malignant, incurable.”

Mr. FRENCH.-Ah! but where? In what part?

Rev. J.CUMMING.-In the Epistle to the Ephesians, chap. v. ver. 33, (Douay Bible). "Let every one of you in particular love his wife as himself."

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The Italian version is insanabile. | All men cannot receive this saying. The Spanish, impenetrabile. The French, desesperement malin. The German ergrunden. All more or less according with The only defect in our version is, that "desperately wicked" is not strong enough.

ours.

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save they to whom it is given." The question is, whether of the two is, not the most literal, but the most faithful rendering; for every one acquainted with ancient languages must know that a verbatim rendering is not always correct: But how will you marvel when I Which, then, is the real meaning? tell you that the very same word, I read in the Douay version, at the Anash, which he complains we have end of the twelfth and next verse, translated desperately wicked," "He that can take, let him take;" to favour Calvinism, his own version, thereby explaining the meaning in chapter xv. and verse 18, has of the former verse to be "All translated desperate, so as to men cannot," and not "do not;" refuse to be healed!" [Surprise.] implying evidently that there are Is my opponent honest, or is he some who can, and others who ignorant? He complains bitterly cannot and if there is any meanthat we have translated the original ing in the passage at all, all do Hebrew word Anash " desperately not means "all cannot," because wicked," and yet his own trans- the reason why a man does not a lators, in Jeremiah xv. 18, trans- thing he wishes to do, must be that ate the very same Hebrew word he cannot do it. desperate, so as to refuse to be Again, I refer to another passage healed." Why translate honestly (Gal. v. 17), where the same thing when an historical fact is in ques- occurs: "So that," it is in our tion, but with gross dishonesty version," they cannot do the things when a doctrine is involved? It that they would;" in the Douay it is well that the Pope takes a nap, is, " So that you do not the things and, during this" otium cum digni- that you would." Now, you will tate," betrays his fallibility. The observe, that in our version it is, pure Scriptures speak the doc-"ye cannot do;" in this (Douay) trines of Protestantism, and they version it is "do not." Now, if must be drugged before they help I will to do a thing, the reason why the popedom. I do not do it must be that I cannot do it; because two things are requisite to action: first, the will, or volition, secondly, the power. Now, if I have volition, or the will, but do not do the thing, the natural inference is that I have not the power; and therefore

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The next remark of my learned antagonist was on the impropriety of " CANNOT," for "do not," in a passage which I need not read; it is 1 Cor. vii. 9; "do not" is literal, but "cannot" is the meaning. When, however, we go to a parallel passage where "cannot " occurs, our translators have faithfully given we find that "cannot" is the just you the meaning of the passage; and and appropriate meaning, and do the Douay translators, as in the not" the literal, but unidiomatic passage which he quoted last evenand absurd. For instance, Mat- ing, have given you a sort of literthew xix. 11: "But he said unto ality which ends in absolute nonthem, All men take not this word, sense or mystification. Now I but they to whom it is given."- have replied to all his objections to (Douay.) In our translation it is, our version; and if he bring for

ward a dozen more of the same | description of marriage: "This is a ridiculous and puerile description, great mystery." But this the Church I will reply to them. And what a of Rome translates, "This is a splendid demonstration do they form great sacrament." Recollect, marof the excellency of our version! riage is one of the " seven sacraWhilst the cavillings of my oppo-ments" of the Church of Rome, nent are supported by the outward and there was a necessity for a parade of artificial objection, and proof. In this particular place by the use of subtlety and sophism, (Ephesians v. 32) she has therefore they appear to be substantial and translated the word MuσTypes, tenable; but they show that they sacrament; but in twenty-seven are paltry and pitiful shadows, the other places where it occurs, she moment you come to analyse them; has translated it, without exception, they evaporate into thin air, and mystery. Now, I ask, Why in disappear as if touched by the twenty-seven passages it is transspear of Ithuriel, leaving our version lated mystery, and only when it untouched and untarnished in all refers to marriage it is rendered its unassailable integrity. But sacrament? The answer is, Because having defended our own version, the Church had an end in view, suppose I make a little inroad upon namely, to exalt matrimony into the his, in order to show what he has to rank and dignity of a sacrament; and boast of. I refer you, in the first if she can compass this, she is not place, to Genesis iii. 15 (Douay scrupulous about the means. version):-"I will put enmities between thee and the woman, and thy sced and her seed: SHE shall crush thy head, and thou shalt lie in wait for her heel."

This verse is quoted in Roman Catholic documents, in order to prove the propriety of the hyperdoulia worship of the Virgin Mary. If rightly rendered in the Douay, it would not prove their practice, or in any way palliate the worship of the Virgin Mary.

Now,

Again, the Gospel of Luke (chap. i. 28), the Church of Rome has translated the Greek word, "Hail, Mary, full of grace;" but in the Epistle to the Ephesians (chapter i. 6) she has translated the same word, "whom he has graced or favoured in the beloved." why call it "full of grace" when applied to Mary, but "much favoured" as applied to believers, or "much graced," a more diluted expression? Why call it " full of The Hebrew feminine is Hia, (N) grace" in reference to Mary, but masculine Hu, (N) and as a neuter much graced" in reference to it is rendered it. What confirms believers? Because there was need this is the fact that, in the Sep-of buttressing and propping up the tuagint, the Greek is Avròs (he), hyper-doulia, or worship of the referring to Christ; and yet my Virgin Mary. opponent most disingenuously tried to translate the word SHE, when the Greek and Hebrew (both in the masculine) stand by and silently but simultaneously protest against the corruption which he and his Church conspire to perpetrate. I refer to Ephesians v. 32, where we translate the apostle's

Again, (Douay version) Heb. xi. 21: "By faith, Jacob, when he was a-dying, blessed both the sons of Joseph, and adored the top of his rod." Now, in the Greek it is "adored or worshipped (ẻπì) upon the top of his staff or rod," leaning upon it-a totally different thing; and yet the Church of Rome finis

it convenient to call it "adored the Rev. J. CUMMING.-[Deliberatetop of his rod," in order to sanc-ly.]-Oh, very well! This must have tion the propriety of giving worship been one of your poetic flights, to images. Then again, Psalm not to be measured by prose critics. xcix. 5, they have translated ". wor- But I will conclude the whole of ship his footstool," the original of this matter at once: If my antagowhich is , Lahadom, worship nist meddles with our Scriptures at, or before, or in the presence of his again-I mean the authorized verfootstool. Again, the expression sion of our Bible-I am not only μετανοήσατε means "repent ye" in prepared to defend every point he the Greek, translated in the Vulgate attacks, but also to make no inconby "agite penitentiam," and wilfully siderable inroads on his Romish and absurdly, "do penance" in the translation, grossly perverted in Roman version. But in certain many passages; and show him how passages where penance" "would he may bitterly repent his temerity, be too gross, μeravoía is translated or live to deplore the day when he repentance," and only in certain "strained at a gnat," and the while passages, where it is practicable, is was in the habit of "swallowing a it rendered penance. For instance, camel." [Laughter,] But I now Acts ii. 38, "Do penance;" but in specially address myself to my RoActs iii. 19, "Be penitent, and be man Catholic friends. With the converted;" and "Acts v. 31, "A exception of those gross mistransPrince and a Saviour to give re-lations which I have brought forpentance."

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ward, and with the exception of the My learned antagonist is classical Apocrypha, which was never acscholar enough to know that agere knowledged by the Catholic Church, vitam means "to live," agere otium and is no more inspired Scripture to enjoy retirement;" while the than the Waverley Novels, take the literal classical rendering or trans- two versions (for I know Mr. French lation would be nonsense, and into- and your priests wish to drive you lerable save in monkeries and nun- from the Bible in any shape, lest neries; and, in the same way, agere the light of truth should penetrate penitentiam, means 'to repent." the darkness that envelopes you), But with an inconsistency too gross take the Douay version on the one to be concealed in certain passages, hand, and the Protestant version on they must render it "do penance;" the other, and you will find that while in another, where this render- they substantially agree in ninetying would be absolute nonsense, nine cases out of one hundred; they translate it "repent." Again, read over the Epistle of St. Paul to to show you the misquotations the Romans, where justification by which are made by my antagonist: faith in the blood of Christ Jesus he said that our version had ren- is proclaimed in all its purity and dered enivorews, "of private inter-power; compare your version of it pretation," and that this was wholly with ours, and you will find in inaccurate. I would only beg leave, ninety-nine-and-a-half cases out of my Roman Catholic friends, to say a hundred they coincide substanthat it is the same in his and your tially, and frequently verbatim. I therefore call on you to remember Mr. FRENCH.-[Earnestly.]-I the fact, that if our version is an do not deny it. I did not blame it" abominable mistranslation," as my at all.-Turning to Mr. Cumming.] antagonist has represented it to be,

own version.

it equally tells against your own, end of the world;" but, moreover, because, if ours is abominable, yours," teaching them all things, whatsorter mainly and substantially agreeing I command you." Now, mark these with it, must be "abominable" words: but if his Church has been also; and the result of such un- teaching purgatory, saint-worship, founded and unwarranted assertions and the mass; if his Church was will be, what my antagonist seems teaching transubstantiation, and the delighted to expedite, that the igno-hyperdoulian worship of the Virgi rant infidel will rejoice, and the Mary, then the missionary efforts of careless and nominal Christian will his Church are more like the odious have a pretext for his folly. "Tell features of the great Apocalyptic it not in Gath; publish it not in apostasy, than the missionary Church the streets of Askelon, lest the of Christ preaching the Gospel to daughters of the Philistines rejoice, every nation under heaven. lest the daughters of the uncircum- He then asserted that we have cised triumph." Mr. French's real made no great missionary exer object, as far as can be gathered tions. Now, in the first place, from his words (for I pretend not during the Middle Ages we were to search his heart) has been to literally crushed, and the light and drive away, under ridiculous pre- force of truth almost extinguished tences, Roman Catholics from read- and suppressed. In the next place, ing the Scriptures; and by his asser- after the Reformation, the Reform tions (I must call them most un-ers were busy in keeping off the warranted assumptions and asser- aggressions and iron despotism of tions)-to induce a belief that we the Roman Catholic Church, and, have a mutilated Bible and a cor- therefore, in their efforts to mainrupt Rule of Faith. If such has tain the truth at home, had no time been his object, I hesitate not to to send the Gospel to the heathen. tell him that it is altogether un- But now that the light of liberty worthy of an honourable opponent. and unsuppressed freedom has once He is sure to be exposed, and not more broken brilliantly over our only with his creed gain nothing, land-now that they have power to but his character will lose much. preach and opportunity to act, we find that the Church Missionary Society, the London Missionary Society, the Wesleyan Missionary Society, the Baptist Missionary Society, the Society for Propagating Christian Knowledge, the Scottish Missionary Society, the Church of Scotland Missions, have come forth and shown themselves, the moment the incubus of Rome's domination was removed; and, from the auspicious hour of her freedom and her uncorrupted faith, the Church of God has "looked forth, bright as the sun, fair as the moon, and terrible as an army with banners." [Sensation]. But again, I contend that (so-called) missionary success

I have battered his Rule of Faith till it trembles on the verge of ruin, and he has no help but to endeavour to shake our translation, as he cannot shake our Rule of Faith. I am really sorry my time is so short; but you will recollect my learned antagonist entered upon the missionary achievements of the Church of Rome. He stated that the Church of Rome was almost the only missionary church, and that that proved her to have the right Rule of Faith, and to be the true Church. Now, mark you, a missionary Church is one which obeys Christ's command, "Go and teach all nations, and lo! I am with you always, even unto the

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